Religion by Leisure and the Rejuvenation of Religious Practices

Abstract

Amidst several different categorizations of religions, the antique and most important one can be the categorization which is based on their originary situations. In this category of religions based on their origin, there are basically two types: religion by necessity and religion by leisure. The “necessity” and the “leisure” represent the characteristics of the foundational situations in which religion is said have originated. The reason for the analysis of the originary foundations of religions is to highlight this categorization as the basic and much needed one for quality religious experience, bring out the true purpose of religion, challenge the religions which have human necessity and basic needs as their foundations and establish the higher position and the greatness of the religions which originated out of leisure. The analysis gives orientation to the seekers of religious experience to go for the religion originated out of leisure and opt for the recreation of the leisure for better religion experience.

Keywords: categorization of religions, originary situations, religion by necessity, religion by leisure, habitual actions, superfluity, functional necessity, psychological projection, play-drive, rituals, oroto-religion, revivification, rejuvenation

Introduction

Amidst many questions regarding religion, the question about its origin has its own importance, because the origin can explain the nature, significance and true purpose of religion. There are several categorizations of religion: categorization by belief system (Monotheism, Polytheism, Pantheism, Panentheism, and Animism), categorization based on the places of origin (Abrahamic religions, Dharmic religions and East Asian religions), and categorization by founders (Christianity, Buddhism, and Taoism). Beside these categorizations, there is one antique categorization which was forgotten in the history, and which seems to be having immense important to redeem religion from its low, periphery, and utilitarian understanding and misuse. This is the categorization of religions based on the “originary situations.[1]” It is absolutely different from the type of the religions based on different geographical originations. According to this categorization, religions can be divided into two groups: “religion by necessity” and “religion by leisure”.

The divide between these two groups of religions is dependent on the two types of “originary settings or situations”. These two originary situations are “necessity” and “leisure.” “Religion by necessity” is a religion originated out of human needs and fear of violent nature. “Religion by leisure” is a religion which started when humans had leisure (free time). Apart from these two groups, I think, no other groups of religions can be found in this categorization. These two foundational situations are very natural to human beings, and the human beings are instinctively exposed to these foundational situations. In fact, Whitehead says that the human instinct for the divine spirit or religious experience can be traced back in animals (Whitehead, 1927, p. 10). In this sense, the origin of the religion goes back to the very start of the human beings and to the very characteristic of human beings as social animals. The article analyses religion in terms of these contextual foundations or situations to reveal the higher and noble purposes and functions of religion and to suggest to the lay aspirants of religiosity or any seeker of religious life to recreate the same ambience, i.e., leisure to have a qualitative religious engagement; for, leisure is a needed ambience for a better and higher religious experience.

In another angle, people are also in a situation to analyse the foundations of religion and take a stand on “back to the originary purpose of religion,” to combat the widespread communal violence and discrimination unlashed in the name of religion. People are marginalized, divided, hated, and killed on account of religion. Any small technological development is turning to be a threat to humanity due to religious unrest. This is because of the low understanding of religion – an understanding that is rooted in the religions originated out of necessity and need. In the name of religion, people are alienated from the society (excommunication in Christianity), from the world (Asceticism in Christianity, Manichaeism, Gnosticism, Platonism, and Catharism), and from one’s own self (Ludwig Feuerbach and Karl Marx).

For all problems related to religion, the only reason that has the prime importance and urgency is “the forgetfulness of the originary situations” in which religions had the beginning. “Back to the originary situations” of the religions, especially that of religions originated out of leisure will help us excavate the noble purpose of religion.

Religion by Necessity

The origin of “religion by necessity” can be said to be the oldest account of the origin of religion. According to this narrative, the starting point of religion goes back to the palaeolithic period (between 45,000 to 200,000 BCE). According to the historical and sociological points of view, religion originated as a response to environmental threat and existential fear. Man started seeing spirit in nature and began appeasing it when it was violent. In this period, there was a transition from “seeing nature as a partner” to “seeing it as a force to be feared” - from “play” to “survival” and subsequently, the nature was seen as something to be managed through religion. Animism and pantheism were the simple forms of religions in this period. This perspective of religion can be identified as Functionalism or more specifically Psychological Projection, which suggests that religion is a tool humans created to manage the external threat.

According to this view. religion is necessary to combat the external and natural threats and to keep nature in control. Malinowski discusses how religion arises out of the “fear of death” and the crises of life. (Malinowski, 1948, p. 37). He speaks about the "functional necessity" of religion that provides mental integrity when humans face terrifying and despairing situations. (Malinowski, 1948, p. 79). Spencer too believed that fear of the deceased led early humans to perform rituals to appease their ghosts, which eventually evolved into gods (Spencer, 1896, P. 422.).

Freud says that religion is a collective neurosis or psychological projection created by humans out of the need for a father-like protective figure for combating the threatening nature. Because they feel small and helpless in front of this powerful nature, humans consider themselves as children who are to be protected by a father-like God. According to him, it is a kind of defensive mechanism against overpowering nature (Freud, 1961, p. 21). Religion rooted in human need or necessity makes our helplessness admissible (Freud, 1961, p. 30). Ernest Becker regards the origin of religion as the biological necessity for rejecting death and then living and functioning without being paralyzed by the fear of death (Becker, 1973, pp. 11, 198-200). Finally, for Karl Marx, religion is a practical necessity for the oppressed to forget the suffering. According to Marx, religion is an opium (painkiller) for social injustice. He says, “Religion is the sigh of the oppressed creature... the opium of the people” (Marx, 1970, p. 131). All these arguments emphasize that religions which emerged out of necessity and needs, are tools to appease the violent and harming nature, to take control of it, to forget the pain caused by oppressive social structures, and to hope for better future.   

Religion by Leisure

The view that the religion started in leisure is very ancient as that of religion by necessity. According to this view, the birth of religion goes back to the habitual and superfluous activities of the animals and birds. These activities are excessive which the animals and birds do in their leisure time, and they are not directly relevant to the preservation of their physical organism. For example, the birds like ravens or keas often slide down snowy slopes or tumble through the air just for the sake of movement; puppies wrestle among themselves in their leisure; kittens stalk each other; and dolphins blow bubble rings and jump through or balance seaweed on their fins. Whitehead mentions about rooks and starlings, which are found in Europe, as examples, for this type of activities in his book, Religion in the Making (Whitehead, 1927, p. 10). Rooks have been spotted picking up sticks, stones, or even man-made objects, dropping them, and then diving to catch them. In the basic activity of building up their nests, rooks seem to be collecting large sticks and decorative items to beautify their nests. Starlings, on the other hand, are observed doing massive collective displays and surprisingly complex social vocalizations. The most famous iconic superfluous activity is the murmuration - thousands of starlings swirling in hypnotic patterns at dusk. Starlings are also incredible mimics, often copying car alarms, cell phone pings, or other birds.

Superfluous activities excite joy (joy in the action itself) and the emotion of success in birds and animals. These activities are voluntarily repeated to arouse the same joy and emotions. Rituals are nothing but the frequent performance of these activities according to Whitehead. In this sense, these activities as rituals are mystical; they are considered to excite emotions for their own sake; and they do not have any biological necessity. According to this narrative, there are three intellectual activities that are originated out of rituals: religion, art and play (Whitehead, 1927, p. 11). Whether the habitual rituals result in religion or in play or in art, it depends on the quality and the purpose of the rituals and for what type of emotions they are repeatedly performed. Accordingly, some rituals diverge into play, some into art and some into religion.

Aristotle argues that creativity, i.e., any high-level intellectual, artistic, and philosophical activity is a luxury, or more specifically, a pursuit requiring leisure. He writes, “Hence when all such inventions [the practical arts] were already established, the sciences which do not aim at giving pleasure or at the necessities of life were discovered, and first in the places where men first began to have leisure” (Aristotle, 350 B.C.E. / 2001, No. 981b20–25). What Aristotle is saying here is that creativity is only possible for those who have moved beyond the necessity of labouring for survival. For him, artistic, creative, and philosophical contemplation is the noble use of free time freed from labour (Aristotle, 384-322 B.C.E. /2001, No. 1338a1–25). These are the highest form of human activities requiring the “luxury” or “leisure”, i.e., having one's material needs met so that the mind can focus on higher truths (Aristotle, 175 B.C.E. / 2001, No. 1177b4–25). These are superfluous activities which are just opposed to practical knowledge of techniques which are required for the daily survival and for the fulfilment of the basic needs such as, food, water, and shelter.

The reason why we talk about Aristotle’s ideas on leisure and consequently his idea about creativity is that if we apply his ideas to the “superfluous” behaviours of the birds and animals, we will see a striking parallel. Aristotle brings to light these habitual actions of birds and animals and make them foundational for any creativity in man. Since man is an animal, he imitates the birds and animals for habitual actions. In the same line, Lorenz made a critical study on the “leisure” of surplus energy in animals. He contends that animals do perform ritual activities in their leisure as Whitehead pointed out. These complex rituals in animals, according to him, look like “proto-religion.” especially when animals are not under immediate environmental stress (Lorenz, 1966, pp 57-60). Bellah also connects “animal play” to human ritual, stating that ritual is the “prolongation of play” into a structured social activity which is interpreted by many philosophers as “proto-religion” (Bellah, 2011, p. 92). Among many rituals man performed, certain rituals came to be identified as religious rituals, because they were performed with reference to the divine. Among many habitual performances of man, the following are the notable ones:

·       slow, silent and meditative walk

·       constant gaze at the sunrise and sunset

·       placing beads, flowers, or ivory spears in a grave

·       meditative dancing and rhythmic drumming for hours around a fire

·       painting the image of the animals on the caves to control over the spirit of animals

Schiller asserts that the highest form of human activities is originating from the “Play-Drive.” “Play-Drive” happens only when humans have satisfied their physical needs and have “surplus” energy to create arts. He says that the superfluity of humans leads to the birth of art and spiritual life (Schiller, 2004, p. 133). Bellah too maintains that religion emerged from the “uncommitted” time and energy that early humans spent in play and ritual. Bellah’s “play theory” claims that religion is a “relaxed field” of activity. According to his view, religion didn't start with survival needs, but in the “luxury play” in leisure. In that sense, “luxury play” is the evolutionary precursor to ritual and religion (Bellah, 2011, p. 74).

Comparison and Revivification of Religions by Leisure

The above-treated two originary foundations of religion are anthropocentric in nature and they are contradictory in perspectives. Among these two originary perspectives of religion, the “religion by necessity” is lower in its significance. In this view, religion is originated as “defence mechanism” to fight against or cope with the external threats mostly coming from the nature and in some sense, coming from human oppressive behaviour according to Marx. Here religion originated as need or necessity. The need is to appease the violent nature or to forget the oppressed situations and find solace in the next life or eschatological happiness. The danger here is that once the need is fulfilled, then thereafter religion has no value for human life. For this reason, it is argued that religion originated out of necessity is low in its significance and purpose. Religions originated in this originary background are not oriented towards God, but towards the fulfilment of human needs, both physical and psychological. In these religions, God is simply a man-made byproduct as man desperately seeks a refuge to escape the suffering and dread. In this originary setting, it is man who creates God and ascribes to him the absolute power, knowledge and goodness. The religions in this setting, are primitive, low-standard, poor-centred, and to some extent, eschatological, because, as Marx mentioned, they offer hope in the next life. This type of religions is more popular, anthropocentric, ritualistic, institutionalized, miracle-oriented, cultic, emotional oriented, and functionalistic.

The “religion by leisure” is just contrary to the religion by necessity. It is greater in its origin, significance and purpose. It is a type of a religion which is originated when human basic needs are fulfilled. In this originary setting, freed from basic needs, man was able to think about the world in terms of its nature, significance, purpose and cause. The search for the ultimate cause for everything that is, paved way for a religion that is intellectual and moral and that is highly valued and meritorious. The important point is that the basic needs must be fulfilled, only then humans can engage in noble activities such as religion. Therefore, the religion originated in leisure is the higher form of human thinking and the rituals and contemplation performed in this setting are for their own sake and never aim at anything, except the search for God, the Ultimate. The religions which originated out of luxury are contemplative, rational, ethical, unpopular, self-awakening, anti-authoritarian, universal, and open to scientific truths.

            For today’s technological and scientific world, there is a need not of religions which had the beginning in need and necessity but of religions which originated in leisure. The need for “religion by necessity” is not felt by the societies which are civilized and intellectually, scientifically, and technologically developed. This type of religions is mostly found among indigenous and oppressed societies. Most societies in present world are well off in terms of their basic needs and rights and the world at large is scientifically and technologically well developed. But the world needs “religions by leisure” and it is highly recommended for the better understanding and practice of religion. The western pragmatic approach to religion shattered the sociological and ontological purpose of religion and it used religion as tool for the fulfilment of temporary needs. As a result, man is alienated from himself, from others, from nature and from God. On the other hand, religion should make us feel ontologically bound to God, to other people and to nature at large, because religion is a “social glue” that holds communities together according to Durkheim (Durkheim, 1912/1915, p. 47).  

Revivification of the religions originated out of leisure is an appropriate and perfect move at this age to reorient religions to its original purpose, i.e., to help people have greater religious experience, construct a better human society and to maintain the sacredness of nature. The revivification is possible only when the recreation of the same originary settings where people have leisure is ensured. It means that people’s material needs are to be fulfilled in the first place before religions teach them faith. Leisure is very basic for relaxation, good health, creativity, art and especially for rejuvenation of religious thinking and practices. It is also not justified that people can only think about God in leisure and in other settings, they cannot do so. In other settings such as human needs and fear, indeed they can think about a higher Being, but the conception of God in those settings is utilitarian and need-based. In this sense, God is understood as father, saviour, doner, and so on. Consequently, once people get their needs fulfilled and their fear is overcome, religion becomes meaningless. People abandon religions. This is one of the reasons why the phenomenon of abandoning religion is seen widespread among rich people and rich countries.

This is the reason why missionaries in the past, first tried to fulfil people’s daily needs and then preached to them the word of God. This is also the reason why in seminaries, where young aspirants train for priesthood, all material needs of the young seminarians are first fulfilled to create “leisure setting” to give them a better and rejuvenated God-experience. Religious leaders, if they want a good result in their missionary activities and if they want their followers to attain a true God-experience, then they must, first, fulfil the material needs of the people. This may be the primary activity of all religions. First let religious leaders ensure a decent life of their followers and then go for spiritual instructions.

Conclusion

The religions have not lost their importance even in this scientific and technological world. In fact, they play a vital role in building up human societies, fighting for justice, reconciling conflicts and maintaining peace, and taking care of nature. The purpose of the division between “religions by necessity” and “religions by leisure” is to bring to light the diminishing significance of “religions by necessity” and to highlight the increasing need of the “religions by leisure”. The latter has the higher significance and importance in comparison with the former. Today’s world seriously needs the type of religions which are originated out of leisure – religions which are rational. Only in rational religions, there is less room for hatred, social discrimination and communal violence. Also, these religions will ensure that there are less superstitious pious practices and more rejuvenated rational and constructive practices which construct greater and socially, ethically, spiritually developed human societies.  

References

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[1] Originary situation means the context or the background for the origin of something.